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題名:聞一多論《詩經》的原型闡釋
書刊名:成大中文學報
作者:朱孟庭 引用關係
作者(外文):Chu, Meng-ting
出版日期:2007
卷期:18
頁次:頁77-79+81-115
主題關鍵詞:詩經聞一多原型隱語神話The Book of SongsWen YiduoArchetypeEnigmatic languageMythology
原始連結:連回原系統網址new window
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  • 被引用次數被引用次數:期刊(3) 博士論文(1) 專書(1) 專書論文(0)
  • 排除自我引用排除自我引用:2
  • 共同引用共同引用:0
  • 點閱點閱:135
《詩經》為具有多年文化積澱的原始藝術結晶,聞一多對其深厚的文化底蘊有深入的探究,即運用了原型的批評法,主要呈現於「隱語」與「神話」兩方面。在隱語方面,除了言食芣苡能受胎生子外,其他皆與男女情愛有關,如:「飢」為情慾未遂,「食」為遂慾的隱語;「魚」為匹偶或情侶的隱語;「打魚、釣魚」為求偶的隱語;「烹魚、吃魚」為合歡、結配的隱語;「吃魚的鳥獸」為主動一方的隱語等,另外亦指出河流乃隱喻愛情。而在神話方面,聞一多則指出玄鳥圖騰神話、漢水游女神話、姜嫄履跡感生神話、高唐神女傳說等。綜合之,其優點在於:所提文化原型之條目多可成立,所論有助於對詩意的深入理解,歸納、類比手法的運用能增加說服力。其缺失在於:過於重視性的象徵,以致以偏概全;類比過甚,以致想像過度,穿鑿附會;時有立論前後歧異或推論前後矛盾處。但就整體而言,其開創性的闡釋,對後代仍具有啟發之功。
The Chinese Classics “The Book of Songs” was an original artistic efforts and results for thousand years in Chinese Literary History. Wen Yidou tried to explore its abundant cultural sources, it is, he adopted a prototype critique method, mainly had been divided into two parts of “enigmatic language” and “mythology” system. In “enigmatic language” expression, he found the expression of “Woman took one kind of Chinese herb to be pregnant and borne a son”, in addition, all other subjects existed in the men and women’s love, for example: “hungry” meant searching lust failure; “have gotten” meant a successful sexual relations. “Fish” meant the metaphor of spouse and partnership; “fishing and angle for fish” meant the metaphor of marriage. “Cooking fish and eating fish” meant match well; animals and birds hunting for fish proved clearly a male action. River always expressed itself a love stream. For the mythology, Wen Yiduo pointed out the black bird, totem symbol; some talent musician roamed through Han River in times long past. An Ancient Chinese Woman Chiang Yuan met a large footprint accidentally and borne a son, some artistic famous female musicians in High Tang Dynasty. To sum up, the good merits of Wen Yiduo’s research, found the items of cultural prototype were correct mostly, assisted people caught on the deep thought of the poetic meaning of “The Book of Songs”. Description principles of induction, analogy, and technique empowered its persuading strength in “The Book of Songs’. Its failures are: sexual symbols extended much was a false. Overmuch analogy was unfitted and therefore found its conclusion a paradox. All in all, his creative findings, was a successful instruction for later generation.
期刊論文
1.衛惠林(1943)。中國古代圖騰制度論證。民族學研究集刊,1943(3)。  延伸查詢new window
圖書
1.Freud, Sigmund、林克明(1990)。性學三論.愛情心理學。臺北:志文出版社。  延伸查詢new window
2.Freud, Sigmund(1990)。夢的解析。臺北。  延伸查詢new window
3.裴普賢(1995)。詩經評註讀本。臺北。  延伸查詢new window
4.葉舒憲(1988)。探索非理性的世界--原型批評的理論與方法。成都:四川人民出版社。  延伸查詢new window
5.趙明(1993)。先秦大文學史。中華書局。  延伸查詢new window
6.姚際恆、顧頡剛(1993)。詩經通論。臺北:廣文書局。  延伸查詢new window
7.屈萬里(2006)。詩經詮釋。臺北:聯經出版事業股份有限公司。  延伸查詢new window
8.趙制陽(1983)。詩經名著評介。臺北:臺灣學生書局。  延伸查詢new window
9.聞一多(2000)。風詩類鈔。臺北:里仁書局。  延伸查詢new window
10.何星亮(1992)。中國圖騰文化。北京:中國社會科學出版社。  延伸查詢new window
11.朱熹(1974)。詩集傳。臺北:藝文印書館。  延伸查詢new window
12.余培林(1993)。詩經正詁。三民書局。  延伸查詢new window
13.鄭玄、賈公彥(2001)。儀禮注疏。藝文。  延伸查詢new window
14.聞一多(2000)。說魚。聞一多全集(第一冊)。臺北。  延伸查詢new window
15.聞一多(2000)。匡齋尺牘。聞一多全集(第一冊)。臺北。  延伸查詢new window
16.聞一多(2000)。詩經通義。詩經通義。臺北。  延伸查詢new window
17.聞一多(1993)。詩經的性欲觀。聞一多全集(第三冊)。武漢。  延伸查詢new window
18.梁實秋(1987)。談聞一多。談聞一多。臺北。  延伸查詢new window
19.烏丙安(1999)。中國民俗學。中國民俗學。瀋陽。  延伸查詢new window
20.鍾敬文(1998)。鍾敬文民俗學論集。鍾敬文民俗學論集。上海。  延伸查詢new window
21.聞一多(2000)。姜嫄履大人跡考。聞一多全集(三)。臺北。  延伸查詢new window
22.楊利慧(1997)。女媧的神話及信仰。女媧的神話及信仰。北京。  延伸查詢new window
23.聞一多(2000)。高唐神女傳說之分析。聞一多全集(第一冊)。臺北。  延伸查詢new window
 
 
 
 
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